• (The)Study of the Eastern Classic
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• no.34
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• pp.415-447
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• 2009

It is encouraging fact that people are more interested in collecting modern archaic art objects of Korea with broadening spectrum of research these days. For the research in this area is significant in that it makes us learn the level of collection and appreciation which were prevalent at the end of the Josen Age by trend of preferring Occidental pictures as well as modern change in the form of collection, and enables us to reconstruct the history of modern art objects in East Asia. Except Jeon, Hyung-Pil(全鎣弼: 1906-1962), the modern collectors of Korea were not studied in details with respect to the course or contents of collection. Besides Jeon, Hyung Pil, the main modern collectors of Korea were Park, Young-cheol(朴榮喆: 1879-1939), Kim, Yong-jin(金容鎭: 1882-1968), Ham, Seok-tae(咸錫泰: 1889-?), Kim, Sung-soo(金性洙: 1891-1955), Choi, Chang-hak(崔昌學: 1891-?), Jang, Taek-sang(張澤相: 1893-1969), Kim, Chan-young(金瓚泳: 1893-?), Lee, Han-bok(李漢福: 1897-1940), Park, Chang-hun(朴昌薰: 1898-1951), Baek, In-je(白麟濟: 1898-?), Lee, Byung-jik(李秉直: -1973), et al. The object of this publication in serial form is to trace and identify the life, collected articles and contents of collection of Korean collectors who intensively collected archaic art objects in the modern age of Korea, especially, under the rule of Japanese imperialism. The first person to be introduced in this publication in serial form is Jang, Taek Sang, a leading figure in the political history of Korea. Born as the son of wealthy man, he ascended to the position of prime minister, leading a dramatic life. Being a distinguished orator, Jang, Taek Sang was well known as an appreciator and collector of picture, calligraphy and pottery. As one of the collectors of main cultural property under the rule of Japanese imperialism, Jang, Taek Sang collected countless distinguished heritages, most of which were lost during the Korean War. As he became a candidate for president to compete with Lee, Seung Man later, he sold main heritages. Thus, nearly all of the collected articles were scattered.

• (The)Study of the Eastern Classic
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• no.33
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• pp.279-304
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• 2008

This paper draws out the contents related to "Yuk(易)" Silhak(實學), and discusses the tendency in order to review the ideas shown in Wandang's Seodok(書牘). Also, it studies Taoism expressed in Seodok in terms of figuring out Wandang's Taoism. The features of his thoughts are following. The first one is the use of "Yuk(易)" for Soogichiin(修己治人). What he considered most important was Eumsiknamnyu(飮食男女) linked directly to the people's life. He maintained that a country must be ruled by doing Soogi(修己) with "Yuk(易)" and by making use of "Yuk(易)". The next one is both a view of Gyungsechiyong(經世致用) of Dongseoboolboon(東西不分) and a natural view of Iyonghooseng(利用厚生), standing on Silsagusi(實事求是). He actively accepted new learning and concepts those days, and he asserted that Western techniques should be even imitated for the sake of the nation. Thirdly, his view of Moowi(無爲) and Boolun(不言). He didn't use to do any Jakwi(作爲) of Jeosool(著述). This kind of view seems to save his life and be connected to Yangshin(養身) even though others tried to keep a jealous eye on and entrap him. Last, his concept of Jayeonsooneung(自然順應) and Jayeonhoigui(自然回歸). It is shown through his wish of farm work and his politics, saying that a king ought not to bind the people with faithfulness and propriety, and that he ought to rule the nation with humanity. In sum, Wandang's ideas shown in Seodok can be divided into two streams. One is Boshin(保身) through Moowijayeon(無爲自然), Boolun(不言), and Jayeonhoigui(自然回歸). The other is a pursuit of his studies for the purpose of Dukchi(德治) followed by Soogichiin, Kyongsechiyong, Iyonghooseng, and Injung. Here, since Boshin can be said to be advanced Soogi, and Soogichiin and others are connected directly to people's comfortable life, they can be integrated to Soogiianbaeksung(修己以安百姓). In other words, his thoughts were based on the fusion of Confucianism and Taoism, and he aimed at Soogiianbaeksung by accepting and using to take a look at the change of period and learning.

• (The)Study of the Eastern Classic
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• no.71
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• pp.9-39
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• 2018

We considered the historical significance and the individual aspects of heroes that are reflected in the historical differences between men and women expressed in the old tales. To achieve this purpose, the paper selects , , , , and as text. Their characters were then catalogued into cultural heroes-Choi ChI-won, popular heroes-Jeon Woo-chI, family heroes-Chung So-jeo, pro-Japanese enlightenment hero-Ilneyomhong and Lee Hyung-kyung. He also tried to achieve his goal by describing the historical significance of the hero's type. China and Joseon were at odds with each other, so their relationship was uncomfortable. It is at the forefront of that concerns this issue. As he was a great writer of Silla, he was able to play a leading role with Chinese writers. We needed Choi ChI-won, a cultural hero, to express our pride that Joseon has a superior culture than China. Joseon was a Confucian society with a strong anti-semitic system. Accordingly, the people were persecuted by the aristocrats for all their centers, and this required a folk hero. He is the leader of the war. Jeon Woo-chI is a real folk hero who solves the people's grudge and wishes through doctoring. As women go back to the late Joseon Dynasty, they change the way women treat men after experiencing war. For this reason, there are novels about female heroes such as <江都夢遊錄>, <朴氏傳>, and <李學士傳>. I think the writer given hope to women who are upset by incompetent men even in their work at the time. Jeongsojeo is a leading hero in the family who is more active than the female lead who is faithful to old wives, but is responsible for helping her husband. Joseon goes through the 淸日 and 露日 wars and is at the center of Japan's prosperity. Japan is the Japan-Korea Treaty of 1905 after the Japanese Resident-General of Korea after heavy emphasis put on with the politics. At this time, he published pro-Japanese newspapers and published pro-Japanese novels to highlight pro-Japanese collaborators. It is Ilneyomhong and Yeoyongwoong.

• (The)Study of the Eastern Classic
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• no.48
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• pp.253-287
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• 2012

This research aimed to discuss the necessity of education and evil through perspective of Sunja and Hannah Arendt. In case of Sunja, it was reviewed by his opinion about Sunja as the central figure. As for Arendt, it was researched with "Eichmann in Jerusalem" as the central figure which she wrote participating in the trial process of Eichmann who was a war criminal of Nazi. Sunja thought evil as the nature of people and understood that they all are originally selfish, envious, and seeking desire. Therefore, Sunja thought it is important to properly seek human desire. He claimed Haw Seong Gi Wi(化性起僞, changing evil human nature into goodness through manner) which changes human nature from evil to goodness. A teacher who leads evil into goodness is surely needed in the process of Haw Seong Gi Wi. At the same time, in the dimension of educational content it put stress on the role of Ye(禮, manner) which lets them realize discernment so that they properly seek human desire and Ak(樂, harmony) which harmoniously controls human emotion, and key point on education regarding Ye and Ak. As for Arendt, however, she recognized evil as normal one. Even though he thought that conforming the order of superior authority was the best value and then took evil of killing many Jews in thoughtlessness, Eichmann maintained that he did not take evil but only conformed the order. This way, people could take evil in thoughtlessness in totalitarianism, and it makes circumstance that they could not take goodness. Therefore they could take evil in thoughtlessness and experience the radical evil and the banality of evil. Accordingly, political praxis which guarantees people's plurality as the words and praxis is needed. It is named natality because the truth that they are born in this world is a starting point, and makes the essence of education. In this process, teachers have to be a representative of this generation for children as new social members, and be able to keep children's newness. Sunja and Arendt have the same equality and difference in that they referred to the necessity of education to overcome human evil. It is the same quality that goodness could recover the function of community and the practice of education is considered important in the goal of education and the dimension of directivity. It is different in methodical characteristic of education that Arendt, however, suggests praxis as the way that they express themselves in totalitarianism while Sunja thought that continuous practice piling up virtue for goodness is important.

• (The)Study of the Eastern Classic
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• no.49
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• pp.225-260
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• 2012

The poetry of Haseo Jo Gyeong is first characterized by its fantasy content with mysterious and strange beings such as mountain wizards, gods of flowers, ghosts, Jujos and dragons. Such works imply the huge gap between his political ideal of Neo-Confucianism and the reality of society and are expressions of his resulting sorrow. Of course, he did not just look at reality pessimistically. Like other Neo-Confucianism scholars, he used the symbol of "spring" in his poems, which indicates that he did have optimistic belief in the world in spite of despair. In his poems, the symbol of "spring" implies the political world where the noble man grabbed the power and the sinister groups were extracted or the world where the political ethics of Neo-Confucianism was implemented. His works depicting the essence of natural objects, mountains, and rivers exhibit the characteristics of his poetry more clearly. He described the law of the universe behind natural objects and the vibrant aspects of natural objects by depicting their movements in a clear and sharp manner. Unlike the old Neo-Confucianism scholars that often created poems on the topic of acquirement of natural law and nature, he expanded his poetic world in a direction of revealing the secrets of objects. His works describing the spirit of mountains and rivers are especially noteworthy in that they implied a life attitude of moving forward in an deteriorating world bravely by manifesting strong and dynamic power. Paying attention to the secrets of natural objects, Haseo displayed his life ideal in richer ways by painting the new forms of ume flowers. Unlike the old ume flowers poems in the past, his ume flowers poems present ume flowers as ascetics that obtained truth, men of virtue that inspired contemporary people, or retired gentlemen that revealed the profound secrets of nature. While it is unique that he manifested the forms of ume flowers in ascetics and men of virtue while perceiving the dark reality of society, it is more noteworthy that he described ume flowers as the beings revealing the profound secrets of nature. It was the expression of his yearning for an innocent personality and his fear for losing the personality, clearly depicting a human form of his ego. He created a more human and realistic personality ideal by embracing the contemporary thinking based on the profound secrets of nature in his Dohak poetry[道學詩], which is a significant achievement in that it showed new changes to Dohak poetry in the 18th century.

• The Journal of Korean Philosophical History
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• no.23
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• pp.295-316
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• 2008

This is to study the military philosophy of Wangzhen's Commentary on Daodejing written by a famous military officer in the end of Tang Dynasty, Wangzhen. Historically, many scholars consider Laozi's Daodejing as a book on military science. Wangzhen, however, is the only person to interpret Daodejing genealogically from a military perspective. Wangzhen thinks that the fact that human beings like competing naturally causes the constant competition in the world. Human beings are born with the most outstanding spirit among all beings. But, when God created human beings, they had greed and avarice in the middle of their heart. Accordingly, human beings look for a success and a profit, and follow the wicked way, leaving the right way. The contractions among each greed and avarice bring about small or big competitions. Human beings have greed and avarice. It means human beings have emotions. As a result, the competitions in the world are not able to disappear because human beings have emotions. To win the completion human beings use weapons. According to Wangzhen, the war is the most devilish deed due to the weapon's atrocious, dangerous quality. Yet, the world's interests are decided by how efficiently the weapons are used. Consequently, the weapon techniques are worthy and play an important role in the real world. Morality, however, should be in the first priority in ruling over a country and commanding the army. The national security and the war victory could be secured when civil and military affairs have a balance. Wangzhen thinks that Laozi emphasizes "Not-Competing" as a basic solution of competition. The competition is the root cause of war and disorder. Therefore, Not-Competing is the main idea of Daodejing. Not-Competiting is a basis of Wangzhen's military philosophy as well. For Wangzhen, Not-Competing is Wuwei. Wuwei has political and military meanings at the same time. Wangzhen build up the "Not-Competing" military philosophy by applying Loazi's Daodejing to his military philosophy.

• The Journal of Korean Philosophical History
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• no.30
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• pp.123-159
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• 2010

Dongyi (Chinese: 東夷; pinyin: $D{\bar{o}}ngy{\acute{i}}$; Wade-Giles: Tung-yi; literally "eastern 'barbarians'") was a collective term for people in eastern China and in the east of China. People referred to as Dongyi vary across the ages. The early Dongyi culture was one of earliest neolithic cultures in China. According to the earliest Chinese record, Zuo Zhuan, the Shang Dynasty was attacked by King Wu of Zhou, while attacking Dongyi, and collapsed afterwards Dongyi culture was one of the oldest neolithic cultures in China. Some Chinese scholars extend the historical use of Dongyi to prehistoric times, according to this belief, the neolithic culture correlates to Houli culture, Beixin culture, Dawenkou culture, Longshan culture and Yueshi culture, five evolutionary phases. Deliang He, thinks that Dongyi culture used to be one of the leading cultures in neolithic China. The writing system of Dongyi was one of the oldest writing systems in neolithic China. There are opinions that the 20 pictogram characters discovered in a Dongyi tomb (山東?縣大汶口墓葬) in Shangdong indictates some of the characters found, like "旦, 越, 斤, 皇, 封, 酒, 拍, ?", are still used in Chinese characters. There are also opinions that Dongyi people were the inventor of arrows. Some classic Chinese history records like Zuo Zhuan, Shuowen Jiezi, Classic of Rites, all have some similar records about this. [3][4] The legendary god of archery in Chinese mythology, Houyi, could also be a Dongyi leader. Based on archeology findings, Dongyi people's ancestral worship totem is bird-shaped. In the meantime, The fundamental thing that Koreans should do is to find out Korean identy. Koreans cannot achieve their goals unless they enforce politics economics, educations, etc. in harmony with their own identity. However, some people say that Koreans do not have any dentity on the grounds that there is no Korean traditional thought. This view is, however, absolutely absurd because it is impossible for a nation to exist for oner five thousand years without having it's own native characteristics. The most essential thought in Korean identity is Confucius' In(仁). In is originated from Yi(夷) or Yi-jok(夷族)'s heart. On this account, Confucius' In can be a precious thought to Korean people who have been suffering from many problem caused by the absence of Korean identity. If Korean could understand their original characteristics and if Korean couldrealize that their original characteristics are Confucius' In, then our culture and identity recovery of though may maximize efficiency of country and society development.

• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.154-169
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• 2021

The establishment of the Bronze Age is one of the most important achievements suggested by Korean archaeology shortly after liberation. There is no doubt that Moo-Byung Yoon is the representative figure, who refuted the ambiguous Eneolithic age (金石倂用期) created by Japanese scholars and settled the concept of the Bronze Age. In this article, the author takes a new look at Yoon's institutional role in studying the Bronze Age in Korea. Until now, Yoon's representative achievement has been his typology of the Slender dagger of the Korean Peninsula. However, it is not less important that Yoon also established the Bronze Age concept with the excavation of a dolmen and a Bronze Age subterranean dwelling in Oksok-ni, Paju during the 1960s. Of course, it was not a personal assignment for Yoon. He was aided by Prof. Kim Won-Yong's work, who had introduced newly excavated materials from North Korea and China; these materials gave some insight for establishing the Bronze Age concepts in the 1960 and 1970s. Kim's suggestion about the possibility of a Korean Bronze Age led to Yoon's refined typological study on Korea's bronze wares. However, Yoon's excessive schematic classification of artifacts and reliance on the Japanese chronology became an obstacle for making the Korean Bronze Age isolated from East Asia. As a result, it is regrettable that his research led to the "cultural lag" phenomenon of Bronze Age research. Meanwhile, Japanese archaeology, which had influenced Yoon, also faced a major change. In 2003, the Japanese archaeological community revised the Yayoi culture's beginning around the 1,000 BC. This means a shift in the perception that we should understand Japan's Bronze Age in the context of the East Asian continent. Of course, it is not appropriate to reevaluate or denigrate Yoon's research from the current view. Rather, it is necessary to recognize the limitations of Yoon's time and present a new path to research by combining the archaeological tradition of refining research on the relics he maintained with a new chronological view and a macro view of East Asian archaeology. This is why we should take a new glimpse into Yoon's research.

• Journal of agriculture & life science
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• v.53 no.5
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• pp.137-143
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• 2019

To manufacturing of solid fuel by reuse of the wastes, the drying unit which have 500 kg/hr of drying capacity was developed and experimentally evaluate the performance. The spinach grown in Nam-hae island were used for the experiments and investigated of the heated-air drying characteristics as the inlet amount of raw materials, raw material stirring status, conveying type and drying time. The drying air heated by the energy derived from the steam which is supplied from the incineration plant. The moisture contents of raw materials were measured 85.65%. The inlet flow rate of drying air made a difference as the depth of the raw materials loaded on the drying unit and temperature has showed 108~144℃. The drying speed of the mixed drying more than doubled as that of non mixed drying under the same drying type, inlet amount, drying time and drying air temperature. In each experiment, the drying capacity have showed over 500 kg/hr. A drying efficiency of the ratio of drying consumption energy to input energy was 33.46%, lower than the average of 57.76% for the 157 conventional dryers. Because developed dryer must have a drying time of less than one hour, it is considered that the dry efficiency has been reduced due to the loss of wind volume during drying. If waste heat from incineration plant is used as a direct heat source, the dry air temperature is expected to be at least 160℃, greatly improving the drying capacity.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.60-77
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• 2020

An assumption can be made that, as a start point for the recognition and utilization of cultural heritage, the "choice" of such would reflect the cultural ideology of the ruling power at that time. This has finally been proved by the case of Korea in the 20th century. First, in the late Korean Empire (1901-1910), the prevailing cultural ideology had been inherited from the Joseon Dynasty. The main objects that the Joseon Dynasty tried to protect were royal tombs and archives. During this time, an investigation by the Japanese into Korean historic sites began in earnest. Stung by this, enlightened intellectuals attempted to recognize them as constituting independent cultural heritage, but these attempts failed to be institutionalized. During the 1910-1945 Japanese occupation, the Japanese led investigations to institutionalize Korean cultural heritage, which formed the beginning of the current cultural heritage management system. At that time, the historical investigation, designation, protection, and enhancement activities led by the Japanese Government-General of Korea not only rationalized their colonial occupation of Korea but also illustrated their colonial perspective. Korean nationalists processed the campaign for the love of historical remains on an enlightening level, but they had their limits in that the campaign had been based on the outcome of research planned by the Japanese. During the 1945-2000 period following liberation from Japan, cultural heritage restoration projects took places that were based on nationalist ideology. People intended to consolidate the regime's legitimacy through these projects, and the enactment of the 'Cultural Heritage Charter' in 1997 represented an ideology in itself that stretched beyond a means of promoting nationalist ideology. During the past 20 centuries, cultural heritage content changed depending on the whims of those with political power. Such choices reflected the cultural ideology that the powers at any given time held with regard to cultural heritage. In the background of this cultural heritage choice mechanism, there have been working trade-off relationships formed between terminology and society, as well as the ideological characteristics of collective memories. The ruling party has tried to implant their ideology on their subjects, and we could consider that it wanted to achieve this by being involved in collective memories related to traditional culture, so called-choice, and utilization of cultural heritage.